the oneness of all who are in Christ and therefore his church

“My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. I have given them the glory that you gave me, that they may be one as we are one— I in them and you in me—so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me.

John 17

When I read or hear of the divisions within Christendom, or I mean the traditions of Christianity, then I want to think of it as something less than Christianity. Conservative Lutherans within a denomination which ironically is a member of the National Association of Evangelicals don’t consider themselves in full fellowship with Reformed people, since the Reformed supposedly divide Christ in their view of the Eucharist, not accepting the body and blood of the Lord in it. And therefore they won’t participate with them publicly. The Eastern Orthodox Church won’t seriously consider uniting with Roman Catholics, even after the overture for such from the latter. I wonder if all such in reality are the ones who are sinning against the Lord in not discerning his body (1 Corinthians 11).

I might hold myself to something of what Anglicans hold to in Holy Communion, that according to the teaching found in 1 Corinthians 10 and 11, something of the body and blood of the Lord is present in the Eucharist. And I might especially like John Calvin’s explanation of that more in terms of the Spirit’s presence in it, of course the Son and the Father also then being present by the Spirit. So that this presence is indeed spiritual, as opposed to physical. Hence I suppose the Lutheran charge that the Reformed reject Christ’s humanity in the Eucharist. I see Holy Communion myself as a sacrament, and more than just a symbol, and wish the Bible church where we’re taking our grandchildren, and where we’ll probably become members would hold to the same view, and practice Holy Communion once a week rather than once a quarter.

But regardless of our views on the Lord’s Table, all who are in Jesus by faith are one with him, and with each other by the Spirit. We are one, period. How dare we deny that oneness for the sake of tradition, or our interpretation of scripture? I notice that churches like the one we’re attending do not at all deny the oneness of all who are in Christ, and would fully participate with such, or at least let any professing believer participate in Holy Communion with them.

Also while I understand the view by which neither the Lutherans mentioned above, nor Roman Catholics (and I’m guessing neither the Eastern Orthodox) don’t allow Christians who don’t hold to their view of Holy Communion to participate with them in it, I am with the Christians who believe this is a case of tradition gaining the upper hand on scripture, and actually nullifying the word of God. Or what do the Lord’s words in the prayer quoted above mean?

This leaves me with an empty feeling as we approach the 500th anniversary of the Reformation when Martin Luther nailed the 95 theses to the door of the Roman Catholic church in Wittenberg. And it makes me less apt to want to attend a Roman Catholic service. And in some ways even less interested in attending an Eastern Orthodox one. And I feel sad over all of this. Because I believe every person who by faith, and we might add baptism (the New/Final Testament essentially does not divide the two, but I would settle for by faith) are one with Christ, period. And therefore ought to be treated as such, especially in the sacrament in which this oneness is celebrated, remembered, and in a sense renewed, Communion. Christian traditions ought to figure out how to lay aside their tradition in honor of that oneness, yes, during the Eucharist, so that all in Christ can participate in that. The only explanation needed would be the reality of the grace of God in Jesus.

Until they do, I for one have a hard time taking them completely seriously. They see other Christians as sinning against the body and blood of the Lord, when the great sin in 1 Corinthians 11 was the failure on the part of some Christians to act as if other Christians were members of Christ’s body. Enough. Christ is not divided, period. Nor his church. They should adopt grace as overriding the letter of their tradition, even while they still hold to it. Are traditions set in stone? I believe in the gospel, and in the written word of God. I’m sure some Christians would pick at that statement. Regardless, let’s quit doing this, would be my plea, and let’s fully accept all who name the name of our Lord Jesus, and hold to that gospel as given to us in scripture (example: 1 Corinthians 15). Otherwise we fail to live according to our Lord’s words in his great high priestly prayer prayed on the eve of his crucifixion and death.

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continuing in the word in the Word: “in Christ” and “in Christ…crucified”

Jesus answered him, “Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them.

John 14

Regardless of what happens in the unexpected twists and turns of life, the Christian, or follower of Christ is grounded in the faith: dependent on Christ, but also calling one to faith. I would like to say, calling us to faith, since it’s a community endeavor. Being in the word in the Word is key.

Perhaps Greg Boyd is getting at some vital, even though I’m not sure I would end up agreeing with some of his conclusions (see his tome, The Crucifixion of the Warrior God. I await the shorter version due, I read, in August). But I am confident that at least there’s something to be said for the idea of reading all of scripture through the lens of Christ, and Christ crucified. As Christians, we endeavor to read the text in its original context, and ultimately as something fulfilled by Christ, so that in a certain sense the text is in Christ, or to be read in the light of Christ. And at the heart of Christ and his coming is his crucifixion, his death on the cross, and the God who is love being revealed in that light.

While scripture doesn’t talk explicitly about being “in the Word,” “in Christ” is repeated over and over again in the New/Final Testament, especially in Paul’s letters. It is shorthand for what is most essential in understanding the faith for our faith. So that no matter what I’m facing, or what we are facing together, the reality of remaining “in Christ” remains intact. And an important aspect of that is to remain in scripture, in God’s word. I take it that we feed on Christ both through the word and through the sacrament, Holy Communion/the Eucharist. For those of us (and I live among them) who don’t accept the view of the church at large since early times that somehow Jesus is especially present in the bread and the wine (not in the way the Roman Catholics suggest, but perhaps more like the Eastern Orthodox, or better yet for me, the description of that given by John Calvin), we at least acknowledge that we can feed on Christ by being in the word, in scripture. As we read it in the light of Christ’s fulfillment, in our union in him.

All kinds of things change, we get older, new problems and sometimes grave difficulties face us. But one thing remains for us, whatever else happens in our world, and in the world: In the faith by faith we are “in Christ,” and in that union both as individuals, and together, dependent on God through his word. Each of us must do this, but part of that is to do so in communion with all the saints, in the fellowship of the church. In and through Jesus.

a living faith

Now faith is confidence in what we hope for and assurance about what we do not see. This is what the ancients were commended for.

Hebrews 11

Philosophical Nominalism is said to have plagued part of the church before and into the Reformation and beyond. Simplistically stated, it’s the idea that reality is in the words themselves apart from that actual realities themselves. And ends up actually putting a kibosh on the realities, even questioning their existence. This is said of those whose faith puts a priority on words, and precisely on the written word instead of the Word himself, Jesus. Those are the ones who deny the Real Presence in the Eucharist (Holy Communion) and count it merely symbolical.

Suffice it to say that I consider such a charge mistaken. Faith is in God’s word counting on the realities themselves to be true. So that we base our entire lives on them. One might partake of Holy Communion every week, believing that in doing so, they are partaking of the body and blood of Christ, of Christ himself. Others might partake of it once and awhile, and see it as only a rememberance, the wafers and juice being symbolic. But if they have faith, they will receive and even now have the result of what that ordinance represents, a new life in Jesus.

According to the passage, the beginning of which is quoted above, faith is the difference maker. And it comes down to faith in God’s word, ultimately God’s word about Jesus, faith in Jesus himself. That’s what the Bible clearly calls us to again and again. Specifically the Final/New Testament.

What we all need– regardless of our church, and where it stands on some of the theological debates and differences, and where we might stand on such issues– we all need faith. A living faith which takes God at his word, and receives Christ as God’s final Word. A faith which enables us to hear and obey that word, remembering the Pioneer and Perfecter of such faith, Jesus himself. Our confidence and assurance ultimately resting in him.

a meditation for Maundy Thursday

It was just before the Passover Festival. Jesus knew that the hour had come for him to leave this world and go to the Father. Having loved his own who were in the world, he loved them to the end.

The evening meal was in progress, and the devil had already prompted Judas, the son of Simon Iscariot, to betray Jesus. Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God; so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. After that, he poured water into a basin and began to wash his disciples’ feet, drying them with the towel that was wrapped around him.

He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?”

Jesus replied, “You do not realize now what I am doing, but later you will understand.”

“No,” said Peter, “you shall never wash my feet.”

Jesus answered, “Unless I wash you, you have no part with me.”

“Then, Lord,” Simon Peter replied, “not just my feet but my hands and my head as well!”

Jesus answered, “Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean, though not every one of you.” For he knew who was going to betray him, and that was why he said not every one was clean.

When he had finished washing their feet, he put on his clothes and returned to his place. “Do you understand what I have done for you?” he asked them. “You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you. Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them.

John 13:1-17

Jesus said, “Now the Son of Man is glorified and God is glorified in him. If God is glorified in him,God will glorify the Son in himself, and will glorify him at once.

“My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come.

“A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another.”

John 13:31b-35

Jesus instuted the Last Supper as part of the Passover meal. He was indeed to be the Passover Lamb not only for God’s people, but also for the world.

I miss being a part of a church which recognizes that this partaking of the bread and the cup is both a memorial, as well as an actual participation in our Lord’s body and blood (1 Corinthians 10:16). And that it should be celebrated regularly. The table has been central for centuries in the Christian church and helps keep the gospel front and center.

We do well today to meditate on both what happened around the time of the meal, our Lord washing the feet of the disciples, as well as on the meal itself. But with the readings such as they are today, I will choose to reflect more on the texts at hand. And how we’re to in love serve one another before the world, as a demonstration of our Lord’s love to us, ultimately seen in his death soon to follow, for us and for the world (1 John 2:2).

prayer for Maundy Thursday

Almighty Father, whose dear Son, on the night before he suffered, instituted the Sacrament of his Body and Blood: Mercifully grant that we may receive it thankfully in remembrance of Jesus Christ our Lord, who in these holy mysteries gives us a pledge of eternal life; and who now lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Book of Common Prayer

the basic importance of words

Does not the ear test words
    as the tongue tastes food?

Job 12:11

These words from Job himself, later echoed by Elihu, help underscore the importance of what we say, or more precisely the importance of words, and the signficance we give to them. We do weigh what is being said, or what we’re reading, whether we’re aware of that, or consciously trying to do so, or not.

Words are obviously important for us humans. They say that the most signficant factor for a child’s success in education is their ability to read. Words are crucial for us performing our work day after day. And important in helping us think through all kinds of matters.

Words are symbols corresponding to reality. They don’t determine reality, though they are important in helping us understand it. What is true and good, as well as real goes beyond words. And so words are pointers beyond themselves.

God gave us scripture as his word written, and meant to point us to his final Word, Jesus, who brings us into the life of the Trinity, and into the life of God’s grace and kingdom come in him. And so we have verfication from God of the importance of words. Such is not only an accomodation to humans, but indeed something which corresponds to God himself. We read from scripture that God spoke the world into being, and that God’s word continues to speak into what he has created.

And so with that in mind, I want to be all the more in the word, in scripture. So that everything else I come across can be tested by that measure. Scripture is far from just a bunch of rules or even principles for life. It is all about life, and not only about it, but participating in it. In other words, scripture gets into the nitty gritty, down into the dirt in which we live, not to leave us there, but to lift us up by God’s grace into God’s good will in Jesus.

We can take heart. We in Jesus are part of the royal priesthood of believers, who each have responsibility to weigh everything according to God’s word of scrripture and God’s Word in Jesus. We do that individually, but never apart from the rest of Christ’s body, the church. We contribute to the whole, as we are helped by others, all from God, from the one Lord by the same Spirit.

Words are the starting point, but not the end all. God is revealed and we participate in God’s very life and will through both word and sacrament. Through the bread and the cup of Holy Communion. God’s word directing us to that reality. And helping us live and rest in the truth, not just to know, but actually to experience, to “taste” in and through Jesus.

 

the body and the blood

For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.” In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.

1 Corinthians 11:23-26

Whether we see it as only a memorial, or in some sense an actual participation in the body and blood of our Lord (1 Corinthians 10:16), this is a practice which the church made central for centuries, and I would argue ought to be practiced in some form, weekly in our churches. Due to a needed (I think) emphasis on scripture, and an interpretation which denied anything of the Real Presence of Christ in the bread and the wine, one of the unnecessary, even unfortunate (in my opinion) outcomes of the Reformation, especially so later was to decentralize the Lord’s Table, so that the preaching of the word became central.

The proclamation of the word, and always so in relation to the gospel ought to be central in our church gatherings, as well as in our lives and witness. We are people of God, under God’s authority through the word given through and to the church. The word is essential for our life in God and in this world.

But the point of the word is what must always be kept front and center. The church has been led by God, I believe, or at least has wisely chosen to make the gospel front and center through the Lord’s Table being the climactic end of each service, after which the church is given it’s mission: “Go in peace to love and serve the Lord.”

Good liturgy helps keep the gospel/good news of God in Jesus central, and that is why I can appreciate a liturgy driven service. The sermon contributes to that, but is not the centerpiece itself. We need to hear the word proclaimed and taught, of course. And its context is always the gospel, as well as our response to the gospel in faith, hope and love.

And so this institution which the Lord established on the night he was betrayed, is to go on until he returns, as a proclamation of his death, as well as a participation in his life. At the heart of our faith and witness.